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Homo Sapiens: In the Maelstrom by Stanislaw Przybyszewski and translated by Joe E Bandel

IX.

Olga was very surprised when Falk entered. 

“Yes, you see, dear Olga, what the devil led you to live above a restaurant? One can come to you at any time of day or night without claiming the help of a night watchman. And below the detectives can set up their camp. He, he—I have a little persecution mania. Suddenly I believe I see a police agent in every person.” 

He laughed nervously. 

“I even believe that I asked some person who asked if he had the honor to speak with Falk, just think: the great honor to speak with Falk…” 

He suddenly stopped. 

“You, Olga, I am probably really sick. Just think, I asked the person if he wanted to arrest me…” 

Olga laughed, but then looked at Falk worriedly. 

“You are really sick. Is your chest bothering you again?” Falk thought deeply. 

“I was namely with Czerski,” he said suddenly and looked at her. “What? You with Czerski?” 

“That surprises you? He, he, but that was your fault. Didn’t you perhaps believe that I sent the money to get rid of him? And if you believed that, he had to believe it even more. And so I went to him to ask him to go to Isa immediately to free me from the lie… By the way, we parted as friends. The whole time we philosophized very beautifully about the overman, and there I found out that you and he are the only overmen, perhaps there are a few others, a few medics with principles…” 

“Did you come to mock me?” She looked at him sadly. “By the way, I didn’t believe for a second that you could send the money out of cowardice, and I thank you also for the honor that you hold me for an overman. I don’t need it, I just want to remain human, simply human.” 

“Wonderful answer! Splendid answer. No, really seriously. That is what I should have become too.” 

“I didn’t say ‘become,’ but ‘remain.'” He looked at her seriously. 

“Yes you—you and Czerski. But I, I would first have to become human to remain human.” 

Olga looked at him almost angrily. 

“I find your self-accusations and your morbid pleasure in humiliating and slandering yourself quite unbearable. It almost seems to me as if the love brought to you is repugnant to you, and as if you wanted to destroy it in this way.” 

“Yes, that is what I want,” he suddenly cried out raging. “That is what I want! You prevent me from being what I am, a scoundrel, a rascal, ha, ha, ha… no, to thunder no scoundrel! Ridiculous! You prevent me from being evil, yes, great in evil, to create through evil. I despise your creating goodness because it always takes the path into evil. Yes, now I feel for the first time how contemptible your goodness and your love is. And I stupid donkey, I run around to all of you and beg you for forgiveness. Why?” 

He fell exhausted and stared at Olga. 

“Why do you look at me so startled? I am furious at myself because I talked too much with Czerski. I bowed before this person… But it only came in the fever… If only I get well first: I have thought up a hellish plan… You will see, the whole plan is thought out and worked out to the finest detail… I swear to you that I will ruin the whole mining association, he, he, it is a company of twenty million, in ten months at the latest…” 

He suddenly started triumphantly. 

“I will do that together with Czerski… We are now friends. He is the only person with whom I can do it together. He has suffered horribly. I examined whether he had not got white hair. One gets that namely when one suffers so much. But do you know, Olga, go down and get a bottle of cognac. I am a little sick. Go, go, here you have money; I want to speak with you very long. I want to begin a new life. I will follow Czerski. Czerski is a Christ. He is the purest person—yes, he and you…” 

Falk fell into the sofa and brooded. Olga got the cognac. He drank a full glass. 

“Strange how that helps. It is really no imagination, but on my organism cognac works enormously stimulating. I probably cannot die at all, for I overcome every illness with cognac.” 

He was silent and sank into thoughts. 

“You, Olga, you have probably tormented yourself very much because of me?” he asked suddenly. 

She did not answer. 

“It is bad of me that I keep you near me, but I cannot do without your love, it seems to me as if I would become a new person in your presence.” 

“And yet you seek to destroy this love.” 

“No, no, you are mistaken,” he said eagerly. “I only get such fear that I could lose it and then I become so desperate—yes, really desperate,” he added slowly. 

They were silent for a long time. 

He rose in sudden unrest and walked back and forth. 

“Tell me, Olga, have you ever had the feeling that the world is going under? I namely have the feeling suddenly now. It is not the first time. It comes often, and more and more often, yes—perhaps since a year. Hm, it is possible that it is only a ridiculous suggestion from somewhere… I have seen too much misery in the last time. One can namely really get that through suggestion, I think. It lies in the environment, in the air, one reads it off some face… When I was still a student, several of us often came together… we were probably six people… There were hideous debaucheries. We also drank very much. Then suddenly a person got terrible cramps in the middle of drinking. Now imagine: there was a fellow, a jurist, strong as a spruce in the primeval forest. But he sees the one writhing in cramps there, he gets a mad fright and falls into cramps himself… A third begins to scream as in death agony, not like a human, no, they were horrible, animal screams that tore the nerves out of the body… I don’t know what would have happened if the people from the whole house had not run together…” 

Falk dried the sweat from his forehead and became pale as a corpse. 

“Listen Olga. I must tell you this. It torments me, and I have no person to whom I can say this… I actually don’t know why I should tell you this…” 

He looked at her silently. She took his hand. He seemed to suffer horribly. 

“Yes, tell me, perhaps it will relieve you.” Falk looked at the floor. 

“I namely killed a child…” “What?” Olga started. 

“Yes, a girl of sixteen years… I didn’t kill her directly, but—” he looked Olga fixedly in the eyes. 

A long pause. 

“Tell, tell everything!” Olga collected herself. “You won’t despise me?” 

“No!” she said harshly. 

“For a whole week I worked on the destruction of this white, pure soul.” 

“And you were married?” “Yes.” 

He was silent and looked at her fixedly again. Sweat broke out on his forehead again, and his lips trembled. 

“It was a thunderstorm, she was alone at home, and then she gave herself to me. I don’t know much more then. I only know that I went home in unspeakable torment, that lightning struck around me, I remember a willow that suddenly stood in flames and fell apart, then I became sick and lay unconscious for a long time.” 

“Then you probably did it in the fever?” “No! I got the fever afterwards.” 

“And she?” 

“She drowned herself the next day when I told her that I was married.” 

A long, painful pause ensued. 

“I didn’t think much about it. I remember that for a whole year after her death I thought very little about it. But suddenly, when I came here from Paris a year ago, I met her father on the street. He was probably driving with his sick wife to the spa. They were also at the spa then, and there I seduced little Marit…” 

Falk got an attack of tormenting fear, his breath stopped and the fever began to rage in him again. He spoke quickly and softly. 

“I met him suddenly on the street, then I got a jerk as if struck by lightning. I stood as if nailed, I could not have moved if the sky should collapse over me…” 

He laughed hoarsely. 

“Yes, naturally, then even less… But I saw the old man, he stared at me as if he wanted to kill me with his gaze. I wanted to look away, but I could not… He had become quite white…” 

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Homo Sapiens: In the Maelstrom by Stanislaw Przybyszewski and translated by Joe E Bandel

“But you are fighting windmills. Do you believe that Napoleon is a great person for me? He is only that for you because he showed you with what ruthlessness and brutality one may proceed when it comes to satisfying one’s greed…” 

Falk stared at him with feverish tension. But he did not grasp what the other said. And suddenly he saw Czerski’s face as if he had never seen it before! 

“Strange, strange,” he murmured, staring incessantly at Czerski. He moved quite close to Czerski and spoke quite softly. 

“See, you will commit crimes, no, no! don’t get upset. Understand me correctly, I mean what our society calls crimes. I know it. I suddenly saw it now. I believed you were sick or ate opium, now I know it. How? Suddenly. All at once. All political criminals get the same expression. I saw Padlewski in Paris, you know, he murdered the Russian ambassador… I saw him three hours before… 

Falk sat down again. For a moment everything went dark before his eyes. But it passed immediately. 

When you murder, you naturally have motives for it. Yes, I know, you have great love and great pity. And in what do the roots of your great pity stick? Only in the greed to realize the purpose you have before your eyes. In what does your greed differ from mine? Ha, ha, you don’t even listen to what I say, your 

gaze is a thousand miles from here… Ha, ha, you don’t need to listen to it at all, but just tell me, in what will your crime then differ from mine? In that my crime remains unpunished, and you are punished with death. But I have the torment, and you have the happiness of sacrifice, yes—of sacrifice, Falk cried out. 

Czerski started. 

“What did you say now?” 

“You have the happiness of sacrifice! And I have the torment.” Falk fell exhausted back into the chair. 

“Naturally you will say I got all that from Nietzsche. But that is not true. What Nietzsche says is as old as the bad conscience is old…” 

He straightened up again, his state bordered on ecstasy. 

“You said you spit on all this. Didn’t you say so? Well, approximately so. And I agree with you! This with the overman… Ha, ha, ha… Nietzsche teaches that there is no good and no evil. But why should the overman suddenly be better than the last human? Ha, ha, ha… Why is the criminal more beautiful than the martyr who perishes out of pity? Where does the valuation between beautiful and ugly suddenly come from? Why? Oh, I love great suffering beauty, I love ascetic beauty… Ha, ha; I perhaps loved Janina because she is so extraordinarily thin… What do I know? Everything is nonsense! I spit on all that, I spit on the overman and on Napoleon, I spit on myself and the whole life…” 

He looked around confused and suddenly became very serious, but then he began to speak again, quickly, hastily; he tumbled over himself, it seemed to him as if he could not say enough. 

“I have told no one what I tell you. I admire you, I love you. Do you know why? You are the only one who has ceased to be himself… Yes, you and Olga—you both. I love you both for the sake of your love. And I love great love. That is the only feeling I love and admire. Don’t you hear how my heart beats, don’t you feel how my temples throb… But to love, one must have your faith, yes, the faith that has no purpose, only love, love, love is!.. He, he, he… I love, I admire, I crawl on my knees before this love that is the great faith. It is 

so strange that precisely you, you levellers, you compassionate ones are the overmen! Faith, love makes you so mighty and so strong. I am the human on the extinction list. I am the last human. See: in the Polynesian archipelago there is a wonderful human race that will no longer exist in thirty, fifty years. It is dying out from physical consumption. My race is dying from physical phthisis. The lung of the brain, faith is rotted, eaten away… 

Falk suddenly began to laugh. 

“Ha, ha, ha… I had a friend. He was also such an overman as I. He was not as strong as I, and so he died from the debaucheries. When he was dead, I went to a café to think about death and to make clear to myself that he was really dead. I met there a fat and greasy medic who had muddled with us. I said to him: Gronski is dead. He thought a little. Then he said: I could imagine that. Why? I said. One must have principles, was the answer. One must have principles. If one has principles, one does not perish. But to have principles, one must believe, believe… 

He suddenly straightened up and stood long almost unconscious. “It is my despair that speaks through me,” he finally said… 

You are right, Czerski—the whole life, this disgusting life of the worm that eats in the flour, the life of small love… You are the first I have seen who has thrown that away, who has forgotten that… For you there are not these commandments for whose sake I suffer, because you are too great for that… 

Falk suddenly seized his hand and kissed it. Czerski jerked violently and tore his hand away. 

Falk looked at him long without saying a word, then sat down again. It seemed to him as if the fever had suddenly left him. He also didn’t quite know exactly what he had said or done. 

Czerski was unusually pale. “Why did you come here?” 

His voice trembled. 

Falk looked at him calmly. They looked into each other’s eyes for probably a minute. 

“I swear to you,” he finally said, “that I came for no small motives.” 

“Is it true?” 

“Yes, it is true.” 

Czerski walked uncertainly back and forth a few times. 

“I retract everything unpleasant I said to you—his voice was very soft, he seemed to have great difficulty fighting down his excitement. You are no scoundrel, Falk. Forgive me that I wanted to insult you.” 

He went to the window. 

A long pause ensued. Suddenly Czerski turned around. 

“I didn’t know you,” he said harshly, “I believed you were unscrupulous… I wrote everything to Janina’s brother because I had promised him to watch over her. And now I have something else to think about.” 

“You wrote to Stefan Kruk?” “Yes.” 

Falk looked at him indifferently. 

“Hm, perhaps you did well… But now farewell Czerski. I am glad that we do not part as enemies.” 

He went down mechanically.

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Homo Sapiens: In the Maelstrom by Stanislaw Przybyszewski and translated by Joe E Bandel

“That’s why it must be eliminated, just as one eliminates madmen who commit crimes without knowing it.” 

“So only the harmful consequences decide about crime?” “Yes.” 

“But suppose you blow up a factory for the sake of the idea and thereby plunge hundreds of families into misery, then you commit a crime because the consequences are criminal.” 

“No! For thereby I bring my idea closer to realization and I bring millions happiness. When Christ spread his teaching, he knew very well that thousands of his followers would be sacrificed, so he delivered them to certain ruin to bring millions salvation.” 

“You believe in God?” Olga asked absentmindedly. Czerski suddenly fell into great excitement. 

“I believe in Jesus Christ, the God-man… But don’t interrupt me. I have the right to it, nature taught it to me. What decides about the pleasantness of a feeling? Not that it is pleasant in itself. 

The habituation to opium is very painful at first, only in length becomes pleasure. So only the duration of the same decides about the final nature of the feeling. It is self-evident that the first consequences of a factory explosion are unpleasant, but…” 

“So you will shrink from no crime?” 

“No, no crime,” he interrupted her eagerly, “I will shrink from no action that guarantees my idea victory.” 

“And if your idea is false?” 

“It is not false, for it is built on the only truth we have: love.” 

“But if your means are false?” 

“They cannot be false, for their motives are love. By the way, I don’t want to resort to these means at all, even if I should hold it necessary. I have no program like the anarchists. I want to commit no act of violence so as not to be counted to a party that has violence in its program.” 

“Out of vanity?” 

“No; out of caution, only out of caution, so that the anarchists, thus a party, do not believe they have the right to regard my act as the consequence of their program.” 

“You are ambitious.” 

“No! But I am only in my act. I have only one right, and that is: to be. And my being is my act. Yes, I have an ambition if you want to call it so: to be, to be through my act. I am not as soon as I execute foreign commands.” 

“Those are old thoughts, dear Czerski.” 

“I don’t know if they are old, I got them in prison and so they are my own. I thought them out with great effort. I was not used to thinking as long as I was in the party. Now I have detached myself from everything to be alone and determine my act with my own thoughts.” 

“And if you hadn’t got the money from Falk, would you have taken it?” 

“Yes.” 

“And what do you want to do now?” 

“I want to teach people to sacrifice themselves.” 

Olga looked at him questioningly.  

“To be able to sacrifice oneself: that is the first condition of every act. I will teach the enthusiasm of sacrifice.” 

“But to sacrifice oneself, one must first believe in the purpose of sacrifice.” 

“No! The sacrifice does not spring from faith, but from enthusiasm. That is it precisely. See, all previous parties have faith but no enthusiasm. No, they have no faith, they have only dogmas. Social democracy has died in dogmatic faith. Social democracy is what every religious community is: it is faithful without enthusiasm. Is there a person who would go into the fire for his God? No! Is there a social democrat who would plunge into ruin without reservation, without hesitation, for his idea? No! They all have the calm, comfortable certainty of faith; their dogmas are iron truths for whose sake one, God knows, need not get excited. But I want to create the fiery, glowing faith, a faith that is no longer faith because it has no purpose, a faith that has dissolved in the enthusiasm of sacrifice.” 

He suddenly fell into an ecstatic state. His eyes shone and his face transfigured itself peculiarly. 

“So you speculate on the fanaticism of hate in the masses.” 

“Fanaticism of love,” he said radiantly, “fanaticism of love for the infinity of the human race, love for the eternity of life, love for the thought that I and humanity are one, inseparably one…” 

He varied the thought in the most diverse expressions. 

“I will not say: Sacrifice yourselves so that you and your children become happy, I will teach anew the happiness of sacrifice in itself. Humanity has an inexhaustible capacity to sacrifice itself, but the fat church and fat socialism destroyed that. Humanity has forgotten the happiness of sacrifice in the fat, disgusting dogmatic faith. The last time it tasted it in the great revolutions, in the Commune—purposeless, only out of love for sacrifice, to enjoy once more the infinite happiness of purposeless selflessness… And I will bring this happiness back to memory through my act…” 

He suddenly stopped and looked at Olga suspiciously. 

“You probably believe I am a mad fantasist?” 

“It is beautiful, very beautiful what you said there—I understand you,” she said thoughtfully. 

He was silent long. 

“Yes, you are right that those are old thoughts,” he said suddenly. “They touch in many ways what Falk expressed at the congress in Paris. I would have liked to kiss his hand then…” 

He suddenly became very restless. 

“But it did not become a life matter for him. His brain figured it out. His heart caught no fire… No, no—how is it possible to have such thoughts and not perish with shame that one can say all that cold and calm… See, that is the shamelessness of his brain, that it cannot shudder at it. His brain is shameless… He is a—an evil person. He is not pure enough for his ideas. One must be Christ, yes, Jesus Christ, the God of humans, the holy source of willingness to sacrifice.” 

“You have changed very much, Czerski. By the way, I didn’t know you. Kunicki slandered you. I will think much about what you said…” 

Olga stood up and looked at him shyly. 

Over his face lay a transfigured glow. She had never seen anything like it. 

“Take care of yourself, Czerski. You look very sick.” “No, I am not sick. I am happy.” 

He thought long. 

“Yes, yes,” he said suddenly, “yesterday I was still a small person. But now it is over, it is past…”

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Homo Sapiens: In the Maelstrom by Stanislaw Przybyszewski and translated by Joe E Bandel

In short, even if the comparison limps and makes absolutely no claim to exactness, the brain is deceived and lied to and learns only later, after it has summed up what happened, that it was deceived. 

But with that the refined cruelty is not yet at an end. 

With the poorly functioning brain is still connected a cute stuff of conscience, trained for millennia to cause torment for the sins that nature commits. 

He, he, a quite unbelievable refinement… But with that the thing is not yet at an end. 

Through a peculiar trick nature has drilled into the fool of a human that it is a tremendous advantage to have brain and conscience. 

For what distinguishes the human from the animal? The human knows what he does… 

Falk listened. Won’t a laughing fit soon overwhelm him? 

The human got the brain so that he might recognize God namely nature, thank him for his benefactions… 

No! I must stop. Otherwise I really run the risk of getting laughing cramps. 

By thunder! What a refined rogue trick. To be thanked for the brain, and on top of that for the conscience, this beautiful dung heap on which nature dumps its villainies. 

No, no! I thank you for the brain, the conscience and such knowledge apparatuses. Oh, I would rather descend to the bacillus. 

He destroys without torment and without pangs of conscience. 

The clever Herr Professor who wanted to teach the human the overman! Well! he would go under on the second day from his excess of brain and conscience! 

Falk actually saw himself on a stage, he found that not at all strange, on the contrary: very pleasant. He loved to be noticed. Then he had the pose of a significant person, no, no pose: only a quite natural appearance of a significant person, just as the audience wishes to see a significant person. 

By the way, esteemed audience, I commit the nonsense of personifying nature, and that is the first step to forming a God. He giggled. The God, ha, ha, ha, that the liberal, free-thinking bourgeoisie had abolished. The free-thinking audience—oh God, I suffocate,—German free-thinking with twenty seats in the Reichstag. 

No! How he could amuse himself royally! 

He suddenly started. Otherwise he used to calm himself with such self-conversations, to forget, but this time it didn’t succeed. On the contrary: the unrest seized him anew, surprisingly, from behind, with new violence. 

But to the devil, what then? What will, what can happen? 

He had to absolutely prevent it. He must not go under. Not yet. No, he had to hold Czerski back, explain the whole thing to him in detail, prove with reasons, set forth with invincible arguments that he was completely in error if he wanted to hold him responsible. That was ridiculous. If he wanted to punish the lie, he had to somehow get at nature and damage her… Yes, he had to convince the stupid Czerski that he had indeed acted as a knowing tool, but absolutely without any responsibility, something like a bacillus or something similar. 

Yes, make clear, convince… perhaps in the following way: 

Falk coughed. He clearly saw Czerski opposite him. Strange this hallucinatory quality of his thoughts. That is naturally the beginning of the end. Diagnostically very valuable these pronounced hallucinations that do not disturb at all. See, dear Czerski, I am now a thousand times calmer than a few hours ago… Yes, naturally. 

Again he drank a full glass. 

Are you impatient, Czerski? Well, we can begin. I am not in a hurry because I must touch on certain intimate things that thinking about is absolutely no pleasure. 

You wrinkle your forehead. But my God, don’t you have any interest in psychological analyses? Regret, regret… I am a quite engaged soul researcher… He, he, he… I believe I committed all my villainies, as you like to call my actions, out of a certain psychological curiosity, a curiosity that for example distinguished the illustrious spirit of the liberal bourgeoisie, Herr Hippolyte Taine. You know, the gentleman who wanted to set up a distillery for virtues. Splendid idea, to produce virtues in the same masses as vitriol. He, he, he… That’s how the liberal spirits are!… Oh, oh, what they don’t all know and can do! But please, sit down, otherwise your knees will dissolve, as Homer says. A cigarette perhaps? Maybe a glass of cognac? You don’t drink? Yes, naturally, you are a philanthropist, and as such you walk on the highest heights of humanity, thus disdain the bodily pleasures. Ha, ha, ha… Now excuse me, don’t take it badly. I just cannot understand how a person who has a brain can get along without alcohol… You violate a natural compensation duty. 

Why? Why? But that is quite clear. The primeval human, the brainless human, thus a Homo who is not yet sapiens, and consequently not capable of regulating his feelings, is subject spontaneously to certain emotional outbursts that one calls enthusiasm, ecstasy, suggestibility etc. It is a process that has certain similarity with so-called pathological processes, thus for example a mania. Something seizes the brain with terrible violence, makes blind to all reasons, incapable of any calculation, one becomes like a bull with a blinker tied on. But this ecstatic blindness gives an unheard-of power that actually created our civilization. See, this fanatical, straight-line blindness drove the masses to Jerusalem, it kindled the religious wars, it stormed Bastilles, won constitutions, it erected barricades and secured impunity for the roguish press pirates… That is the enthusiasm of rage that gave a Samson the power to put a whole army of Philistines to flight with a donkey’s jawbone and on the other hand brought Herr

Ravachol to the idea of transporting pious bourgeois souls to Abraham’s bosom: the bourgeois love the almighty Lord, they should thank Ravachol that they so suddenly get to behold the face of God in joy… Oh, oh—you laugh, Herr Czerski, one didn’t suspect you of anarchistic hobbies for nothing. 

So this enthusiasm is an extremely important factor in nature’s household, but we are no longer capable of it. The sober reason of the free-thinking bourgeoisie has killed it. But we, yes we have the obligation to be guardians of this holy enthusiasm. But how to produce it if it is not there? Naturally through alcohol. See, Suvorov, he understood it. His armies got as much to drink before every battle as they wanted, that’s why they performed miracles of bravery… the Prussian war ministry should consider this circumstance. 

I babble, you say? That is very stupidly said. You are probably also such a liberal brain to whom the small things appear ridiculous? But we came off our main theme. So Herr Taine, isn’t it? He has quite the same psychological curiosity as I… Do you know how he does it? He is in a society. He sees a person who has a character head, character head I read namely twice daily in the Berliner Tageblatt. The organ of the liberal bourgeoisie says it of every minister, provided he resembles a sheep. Otherwise it only says sharply cut profile, as if carved from marble, sometimes also antique etc. Herr Taine sees the sheep face. He immediately becomes distracted. He wanders around like a lunatic until he suddenly steps on the feet of the character head in question. But one knows that it is Herr Taine, and one is very pleased about it. Herr Taine notes in his notebook. First quality: great gentleness. Actual milieu: end of the eighteenth century. 

That bores you, Herr Czerski? Well I only wanted to prove to you that my psychological method differs essentially from Taine’s. 

So I am a married man. Happy? No! Unhappy? No! What then? 

But do you really not want to drink a glass of cognac? It is good when one is nervous. That dampens the depressive states, increases the life energy, makes the whole organism more capable of performance.

“You don’t want to? Well, then your health.” 

Falk drank. 

“Hm, hm… How should I even begin?” He walked up and down. 

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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

XI.

Falk and Marit stood facing each other, embarrassed. He had seen her walking along the lake from the country road and caught up with her. 

“I really have incredibly sharp eyes,” he said, extending his hand. 

“Yes, you do; it was quite hard to spot me here.” Silence. 

The afternoon was turning to evening; the sky was overcast, the air oppressive. 

They sat on the shore; Falk looked at the lake. 

“Strange how deeply still the water is today. You know: this calm, this heavy calm that lies beyond all calm, I have seen only once in my life.” 

“Where was that?” 

“Yes, when I was in Norway, at some fjord; I forgot the name. Oh, it was uncannily beautiful.” 

Silence fell again. Marit grew restless. 

“How did you get home yesterday?” “Oh, very well, very well.” 

The conversation wouldn’t move forward. 

“No, Fräulein Marit, it’s too sultry here; in the room it’s a thousand times better.” 

And they went home. Falk tried to become intimate. 

“That was yesterday the most splendid evening I ever experienced.” Marit was silent, looked at him anxiously. 

Falk understood her. This mute resistance disturbed him to the highest degree. He had to bring the story to a conclusion today; he felt it as an unavoidable doom. But he was limp; he didn’t feel the energy to break her resistance. 

He needed some stimulant. Yes, he knew it; after the second glass it always began to ferment and work in him, then came the intoxicating power that knows no obstacles. 

“Marit, do you have anything to drink? I swallowed a lot of dust.” Marit brought wine. 

Falk drank hastily. 

Then he sat in the armchair and stared at her fixedly. Marit lowered her eyes to the floor. 

“But what is it with you, Fräulein Marit? I don’t recognize you at all. Have you committed a crime? or what…” 

Marit looked at him sorrowfully. 

“No, Falk, you will be good. You won’t do that again. All night I tormented myself unheard-of. You are a terrible man.” 

“Am I?” asked Falk drawlingly; “no, what you’re saying.” 

“Yes, you don’t need to mock. You took everything from me. I can no longer pray. Continuously I must think of the terrible words you said to me. I can no longer think, always I hear you speaking in me. Look: You took my religion, you took my shame…” 

“Well, then I can probably go…” 

“No, Erik, be good, don’t do it anymore; it torments me so terribly. Do what you want; mock, scoff; only not that anymore—don’t demand it anymore from me.” 

The small child’s face was so grief-stricken; a heavy sorrow spoke from it, that Falk involuntarily felt deep pity. 

He stood up, silently kissed her hand, and walked up and down the room. 

“Good, Marit; I will be good. Only the one, single thing: call me *du*. You see, we are so close to each other; in the end we are like brother and sister to each other—you will do it, won’t you?” 

Falk stopped before her. 

“Yes, she would try if she could manage it.” 

“For you see, Marit: I really can’t help myself: I love you so that I am completely out of my senses. You see, all day I walk around only with the thought of you. At night I can’t

sleep. Yes, I walk around like a dizzy sheep. Well, and then: what should I do? I must of course go drinking to calm myself. Then I sit among these idiotic people in the pub and hear them talk the stupid stuff until I feel physical pain, and then I go away, and then again the same torment, the same unrest… 

No, my little dove, you can’t help it; I know. I don’t blame you either; but you simply destroy me. 

Yes, I know. I know you could give me everything; everything. Only the one, single thing that makes the greatness of love, that is at all a pledge of love: only that not. 

Yes, you see, you can say what you want, but we simply stand here before the single dilemma: If love is not great, then it naturally has reservations, conditions, prerequisites. If love is great, i.e. if it is really love—for the other is no love: an affair, an inclination, what you want, only no love—well, I mean: if love is love, then it knows no reservations, no scruples, no shame. It simply gives everything. It is reasonless, scrupleless. It is neither sublime nor low. It has no merits nor flaws. It is simply nature; great, mighty, powerful, like nature itself.” 

Falk got into the mood. 

“Yes, I infinitely love these natures, these bold, mighty violent natures that tear down everything, trample it, to go where the instincts push them, for then they are really human; the innermost, the great sanctuary of humanity are the strong, mighty instincts. 

Oh, I love these noble humans who have courage and dignity enough to follow their instincts; I infinitely despise the weak, the moral, the slaves who are not allowed to have instincts!” 

He stopped before her; his face clothed itself in a mocking, painful smile. 

“My good, dear child; an eagle female I wanted to have, with me up into my wild solitude, and got a little dove that moreover has rusty idiotic moral foot-chains on; a lioness I wanted and got a timid rabbit that constantly acts as if it sees the gaping maw of a giant snake before it.” 

“No, my little dove, my rabbit—” Falk laughed mockingly—”have no fear; I will do nothing to you.” 

Marit broke into a convulsive sobbing. 

“Marit! for God’s sake, don’t cry! Good God, don’t cry! I will go completely mad if you keep crying like that! I didn’t want to hurt you, but everything trembles, groans in me—for you, for you, my sweet, holy darling.” 

Marit sobbed incessantly. 

“No, Marit, stop! I will tell you such wonderful things. I will give you everything. I will now be so good, so good.” 

Falk knelt down; he kissed her dress, her arms, he took her hands from her face, passionately kissed her tears from her fingers. 

“Don’t cry—don’t cry!” 

He embraced her, pulled her to him, kissed her eyes, pressed her face into his arms, stroked and kissed her blonde head. 

“My dear, sweet child—my only darling—my…” 

She pressed herself against him; their lips found each other in a long, wild, gasping kiss. 

Finally she tore herself free. Falk stood up. 

“Now everything is good! Smile a little for me! smile, my darling, smile.” She tried to smile. 

Falk seemed very cheerful; he told a lot of anecdotes, made good and bad jokes, suddenly a pause occurred. A sultry unrest swelled like an air wave and seemed to fill the whole room. Both looked shyly into each other’s eyes and breathed heavily. 

It grew dark. A maid came and called Marit away. Falk stared after her. 

In his soul he suddenly felt a greedy cruelty. There was something hard, dogged; there was a stone that rolled, that knew it falls into an abyss, but that knew it must fall. 

It grew darker and darker in the room; the short twilight colored everything around with heavy, swimming shadows. 

The sky was overcast; it was unbearably sultry. 

Falk stood up and walked restlessly up and down. Marit stayed away so long! “Dinner, please!” 

Falk started. In the middle of his brooding the voice had fallen, as if torn from the body; a voice floating in the air and suddenly audible. 

“No, you mustn’t frighten me like that, dear Marit… yes, I am almost too nervous.” 

He took Marit’s arm and pressed it to him; they kissed. “Ssh… My brother is there too.” 

At table Falk told stories again; neither he nor Marit could eat anything. All the more eagerly the little brother ate, completely absorbed in his catechism. They soon left him alone. 

They returned to the salon. On the table the lamp burned and filled the room with light. 

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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

“Yes, you are very inquisitive, Herr Editor. You surely don’t demand that I deliver my political credo here; but we can look at the things from a bird’s-eye view. 

I understand the anarchist propaganda of the deed, for that’s what this is about here, very well; I understand it as an unheard-of indignation against social justice. 

Yes, we the sated, we who have the privilege of doing no work or at least choosing a work that is a pleasure to us, we call it justice when our brothers in Christ must rise at four or five in the morning, day-labor twelve hours uninterrupted, serve us the privileged. Well, I need hardly list for you which things we consider socially just. But you must understand that there are people who cannot reconcile themselves to it, who rebel against such justice in naive rage. Well, the rage can, if favored by certain circumstances, such as, for example, futile job searching, thus unemployment, or hunger or

illness, rise to a height that it simply tips over into madness. 

And now take a person who day in, day out sees such examples of unheard-of social cruelty, take a person who is witness to how the workers in a strike riot are shot dead like dogs, how they are starved out by mighty capitals and crippled in their justified resistance: don’t you believe that such examples of our social justice suffice to produce in a person who has a strong heart a vengeance that blindly wants to—must!—sate itself on the first best of the socially privileged? 

Our heart is dulled, sir; our heart is weak and narrow-minded, as our interests are; it has eye and ear only for our own petty conditions. But take a person who is strong and exuberant and childlike enough to feel himself a whole world—yes take for example that Henry: what drove him to his murder acts? 

A heart, a great heart, whose power we dulled, small egoists cannot comprehend! A heart that answered with terrible resonance to all the misery, all the powerlessness all around! 

He became a criminal, certainly; but he was no ordinary criminal. He was a criminal out of indignation, an outrage-criminal. That is a great difference. In effect, of course, it comes to the same; but we are surely advanced enough in our judgment that we begin to form categories not according to success, but according to motives. 

A group had formed around Falk, listening attentively. 

The editor now saw the opportunity as favorable to expose Falk before the reactionary elements. 

“So you completely excuse the anarchist murder acts…” The editor grinned maliciously… “So you would have pardoned Henry without further ado?” 

Falk surveyed the people standing around him with his eyes and said very calmly. 

“No, I wouldn’t have done that. I myself belong to the privileged, thus risk in the next moment being blown into the air by an explosion, thus find myself in a kind of self-defense that makes Henry’s death indispensable. At the same time, however, I say to myself: from my standpoint I am right, but Henry was right from his. He perished through social justice or rather social arbitrariness, which alone gives power and right. But you can surely imagine that social arbitrariness could just as well take Henry’s side, and then Henry would be praised as a great hero. Take, for example, a war: isn’t it a mighty mass murder? But to murder in war is—sweet and honorable, as that Roman sings. 

Well; that doesn’t belong to the matter. But I ask you not to misunderstand me. We see the things from a bird’s-eye view. I only say: I can understand such indignation. 

For we all have the psychic germs in us from which later the most intense forms of murder, robbery, etc. can develop. That they don’t do it is pure chance. By the way, I believe that we can all understand such indignation. How often has not each of us already given himself to this feeling! 

Falk’s sharp eyes discovered the director, who stood a little apart. 

“Look, gentlemen, for example, two days ago I went so far in my indignation that I offered slaps in the face to the so highly esteemed, so well-deserved person of the Herr Director.” 

Those around involuntarily looked at the director with a discreet smile. 

“Yes, I sincerely regret it; but in the moment of an intense emotional outburst I did it.” 

For what? “Yes, gentlemen, if one is indignant about a man’s writings, one really doesn’t go to the school and let one’s rage run free in somewhat uncivilized expressions before stupid boys. 

No, a gentleman doesn’t do that. Perhaps that’s the custom here in the country, but I am accustomed to European customs. 

Right, Herr Editor: You are right to remind me of the résumé. 

The résumé? Hm, yes, the résumé. I understand anarchism as propaganda of the deed, I can explain it to myself. I can examine, analyze, understand all the psychic components from which the idea of political murder develops, one after the other, just as I can understand, analyze, and observe the affect forms that in their heightened intensity become ordinary madness, a mania, a melancholy, etc. etc. 

No, nothing could be done with Falk; he was slippery as an eel. The editor withdrew ashamed. 

Marit had stood at Erik’s side the whole time. 

She felt so close to him; so close. She was happy and proud. He turned to her so often, almost spoke to her. 

Yes, he had the beautiful, great, splendid heart he spoke of. He had the proud heart of indignation and courage: before a whole world he confesses openly and courageously what he thinks! 

And how beautiful he was in this atmosphere of fat, stupid people. How splendid his intellectual face and the fine, discreet gestures with which he accompanied his words. 

A mighty jubilation filled her whole soul, the feeling of boundless devotion. She trembled, and her face colored purple-red. 

Falk disappeared for a moment. 

“Shall we not go?” he whispered in Marit’s ear when he returned. Marit rose. 

It was the custom in this house to leave without the usual farewell formulas. The district commissioner was nervous and loved it when people came and went without a word.

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Alraune by Hanns Heinz Ewers and translated by Joe E Bandel

Translating Alraune
“Deine Tage sind wie die schweren Trauben blauer Glyzenen,
tropfen hinab zum weichen Teppich: so schreitet mein leichter Fuss
weich dahin durch die sonnenglitzernden Laubengänge deiner sanften
Tage.”
Your days are like the heavy (grapes/bunches/clusters) blue
Glyzenen, dropping down to soft carpet: so stride my light feet softly
in them through the sun glistening arbor your gentle days.
What the hell does “Glyzenen” mean? Look it up in the
dictionary; it’s not there. Google it on the internet; it’s not there. Try
some online German-English dictionaries; it’s not there…
What did Endore write? “glycinias” Well, what does that mean?
Look it up in the dictionary; it’s not there. Google it on the internet;
ah, there it is–Archaic German word for wisteria–not used anymore–
Maybe back when he translated it some old Germans were still alive
that knew the meaning of the word.
[Editor’s note: S. Guy Endore translated a 1929 version of
Alraune for John Day Publishing Company]
What is “Wisteria”? Google it on the internet–Oh, what beautiful
thick flowers. We don’t have those here in northern Minnesota. Now
let’s get back to the translation. “Dropping down to soft carpet?” That
can’t be right. Wisteria grows outside and doesn’t fall onto the carpet!
When those thick blossoms fall they will form a carpet on the ground
though! Let’s try it like this:
Your days are like the heavy blue clusters of wisteria dropping
down to form a soft carpet. My feet stride lightly and softly through
them as I enter the glittering sunlight in the arbor of your gentle days.
Just for grins let’s see what Endore came up with.
“Your days drop out of your life even as the heavy clusters of
blue glycinias shed their blossoms one by one upon the soft carpet.
And I tread lightly through the long, sunny arbors of your mild
existence.”
What the hell! That’s not even close! Where did he come up with
that “days dropping” and “blossoms one by one” bit? None of that is
in the text at all. Obviously he was embellishing a bit. (Something
that Endore did quite a bit of.)
Such was my experience with the very first pages of Alraune.
But it was not my last. The John Day version of Alraune turned out
to be very mangled and censored to boot. There are different types of
censorship and I ran into most of them. Let’s take chapter five to give
some brief examples.
Now in the story Alraune’s father agrees to cooperate with the
experiment in exchange for a couple bottles of whiskey the night
before he is executed. Thus he is so drunk the next morning that they
have to help him walk up to where the sentence of death is read to
him. Suddenly he realizes what is about to happen, sobers up
immediately, says “something” and begins to fight back. But first he
utters a word–What is that word? It may give a clue to the entire
incident. Let’s see how it really goes:
She laughed, “No, certainly not. Well then –but reach me
another slice of lemon. Thank you. Put it right there in the cup! Well
then –he said, no –I can’t say it.”
“Highness,” said the Professor with mild reproof.
She said, “You must close your eyes first.”
The Privy Councilor thought, “Old monkey!” but he closed his
eyes. “Now?” he asked.
She still hesitated, “I –I will say it in French –”
“That’s fine, in French then!” He cried impatiently.
Then she pressed her lips together, bent forward and whispered
in his ear, “Merde!”
Of course “Merde!” means “Shit!” in French. He said “Shit!”,
sobered up and started fighting for his life! Let’s see what the John
Day version did with it.
She laughed. “Of course not. How silly. Well –just let me have a
piece of lemon. Thanks –put it right into the cup! –Well, then, as I was
saying –but no, really, I can’t tell you.”
“Your Highness!” the Professor said in a tone of genial
reproach.
Then she said: “You’ll have to shut your eyes.”
The Councilor thought to himself, “What an old ass.” But he
closed his eyes. “Well,” he asked.
But she resisted coyly. “I’ll –I’ll tell it to you in French.”
“Very well then, Let it be –French!” he cried impatiently.
She pursed her lips, bent her head to his and whispered the
offending word into his ear.
As you see, we don’t even get to know what the word was in the
John Day edition and a subtle nuance has been lost. Still, you might
think I am making mountains out of molehills. What difference does
that little bit have to do with the story? Well let’s take a more
substantial piece of censorship. Later in the same chapter almost one
entire page of text has been censored. I won’t share it here because it
will spoil the story but this entire section was omitted from the John
Day version. Curiously enough Mahlon Blaine illustrated a portion of
it which shows that he was familiar with it. It was translated but
didn’t make it into the book.
Something that is also missing in the John Day edition is much
of the emotional content and beauty of the writing itself. Consider this
paragraph at the end of chapter five:
There is one other curious thing that remains in the story of these
two people that without ever seeing each other became Alraune’s
father and mother, how they were brought together in a strange
manner even after their death. The Anatomy building janitor,
Knoblauch, threw out the remaining bones and tatters of flesh into a
common shallow grave in the gardens of the Anatomy building. It was
behind the wall where the white roses climb and grow so abundantly.
How heart wrenching and touching in its own way! Let’s see
how the Endore version handles it:
Again the bodies of these two, who, though they had never seen
each other, yet became Alraune ten Brinken’s father and mother,
were most curiously joined in still another manner after their death.
Knoblauch, the old servant who cleaned out the dissecting rooms,
threw the remaining bones and bits of flesh into a hastily prepared
shallow ditch in the rear of the anatomy garden, back there against
the wall, where the white hedge-roses grow so rankly.
When you consider that nearly every single chapter of the John
Day version has been gutted of its emotional content in one way or
another, it is not surprising that it never became as popular with the
reading public as it did it Germany. There it could be read in its
entirety as the author intended. For the first time Alraune is now
available to the English speaking world in an uncensored version that
brings the life and emotion back into the story. I am proud to have
been able to be a part in the restoration of this classic work of horror.
A final note for those that have read the John Day version:
What I read then is different, entirely different, has different
meaning and I present her again like I find her, wild, hot –like
someone that is full of all passions!
–Joe E. Bandel

Arsis
Will you deny, dear girl, that creatures can exist that are–not
human–not animal–strange creatures created out of absurd thoughts
and villainous desires?
You know good, my gentle girl, good is the Law; good are all our
rules and regulations; good is the great God that created these
regulations, these rules, these laws.
Good also is the man that values them completely and goes on
his path in humility and patience in true obedience to our good God.
But there is another King that hates good. He breaks the laws
and the regulations. He creates – note this well – against nature. He
is bad, is evil, and evil is the man that would be like him. He is a child
of Satan.
It is evil, very evil to go in and tamper with the eternal laws and
with insolent hands rip them brazenly out of place.
He is happy and able to do evil – because Satan, who is a
tremendous King, helps him. He wants to create out of his prideful
wish and will, wants to do things that shatter all the rules, that
reverse natural law and stand it on its head.
But he needs to be very careful: It is only a lie and what he
creates is always lunacy and illusion. It towers up and fills the
heavens – but collapses at the last moment and falls back to bury the
arrogant fool that thought it up –
His Excellency Jacob Ten Brinken, Dr. med., Ord. Professor and
Counselor created a strange maiden, created her – against nature. He
created her entirely alone, though the thought belonged to another.
This creature, that was baptized and named Alraune, grew up
and lived as a human child. Whatever she touched turned to gold,
where ever she went became filled with wild laughter.
But whoever felt her poisonous breath, screamed at the sins that
stirred inside them and on the ground where her feet lightly tread
grew the pale white flower of death. It struck dead anyone that was
hers except Frank Braun, who first thought of her and gave her life.
It’s not for you, golden sister, that I write this book. Your eyes
are blue and kind. They know nothing of sins. Your days are like the
heavy blue clusters of wisteria dropping down to form a soft carpet.
My feet stride lightly and softly through them as I enter the glittering
sunlight in the arbor of your gentle days. I don’t write this book for
you my golden child, gracious sister of my dream filled days –
But I write it for you, you wild sinful sister of my hot nights.
When the shadows fall, when the cruel ocean devours the beautiful
golden sun there flashes over the waves a swift poisonous green ray.
That is Sins first quick laugh over the alarmed dying day.
That’s when you extend yourself over the still water, raise
yourself high and proclaim your arrival in blighted yellows, reds and
deep violet colors. Your sins whisper through the deep night and
vomit your pestilent breath wide throughout all the land.
And you become aware of your hot touch. You widen your eyes,
lift your perky young breasts as your nostrils quiver and you spread
wide your fever moistened hands.
Then the gentle civilized day splits away and falls to give birth to
the serpent of the dark night. You extend yourself, sister, your wild
soul, all shame, full of poison, and of torment and blood, and of kisses
and desire, exultant outward in joyous abandon.
I write about you, through all the heavens and hells – sister of
my sins – I write this book for you!

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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

VI.

The next day was a wonderful morning. Over the whole area lay the dew-glistening sunshine, and from the fields rose silvery mists in wisps. 

Marit went to early Mass. She was very pale, but from the exhausted, grief-stricken child’s face spoke an otherworldly calm. 

She walked, rosary in hands, and implored the Holy Spirit for the grace of enlightenment. 

When she entered the monastery church, the priest had just begun the holy office of Mass in a side chapel. Marit knelt before the high altar and prayed a fervent prayer. To the side, in a confessional, sat a young priest who watched her curiously. He too held a rosary in his hands, and his fingers mechanically slid from one bead to the next. 

Marit stood and approached the confessional. The confession lasted a long time. 

Suddenly, Marit rose, walked with shy steps to a pew under the organ loft, sat down, hid her face in her hands, and began to cry. 

The shameless man! To ask her such things! No, she didn’t want to think about it. Her head was completely confused. She hadn’t understood the priest. It was impossible: a servant of God couldn’t ask such questions. 

Dark shame-red rose in her face. 

The crude son of a farmhand! Yes, she knew, he was a peasant. Erik was right to be so furious against the priests; they all came from farmhands. 

But all people sin. A priest can err. He probably meant well; he wanted to be conscientious. 

But Marit’s innermost soul burned with shame and indignation. She cried. She felt trampled like a worm. Not God, not Mary, not the priest; no one, no one wanted to help her. Everyone had 

abandoned her! Oh God, God, all-knowing, merciful God! How unhappy, how wretched, how sick she was. 

The altar boy rang three times. 

No, now she couldn’t take the body of Christ, not now; she didn’t want to. 

She looked around, distraught. 

Church? No, this church, this smell of sweat and bad food. Falk was right: no one could stand it in there. 

Marit left the church. 

She stood indecisively. 

Could she go to Mrs. Falk? No, impossible, how would that look. Oh, she had noticed the sharp eyes that Mrs. Falk directed at her and Erik. 

And Erik is coming out today; yes, absolutely; he’s so good. Now she would listen to him calmly; yes, he was right. The priests are sons of farmhands; they become priests only to have good and easier bread. Hadn’t Falk said it was statistically proven: only farmhands and peasants let their sons become priests. 

And suddenly she remembered word for word what Erik had told her a year ago. 

He had a relative who had to feed seven children and her old mother. The husband was a mason, fell from the ladder and died. It was when Erik was still in gymnasium. 

And now Marit clearly heard Falk’s voice: 

I entered a small, poor room. Did I want to see the dead woman? No, I don’t like seeing dead people; it’s unpleasant. She should go to the priest, tell him her situation, then he would attend the funeral for free. Yes. So she went to the priest. But the priest—what did he say? 

Back then she hadn’t wanted to believe it; now she knew it had been truth. No, Erik didn’t lie. 

Behind the monastery church flowed a narrow strip of water, a small tributary spanned by a bridge. 

Marit stopped on the bridge and looked into the water. What had the priest said? 

Again, she clearly heard Falk’s mocking, cynical voice: Give me three thalers, and I’ll bury the body; otherwise, he can be buried without a priest, that costs much less. 

Marit involuntarily thought of the confessional. A shiver of disgust shook her. 

She walked on thoughtlessly. 

Oh, if he would come now! He usually took walks early in the morning. If she met him now… 

Her heart began to beat violently. 

Yes, now she would listen to him calmly, let him say everything, ask him more questions. 

But she waited in vain; the whole day in vain. Falk didn’t come. She had already walked through the garden a hundred times and peered at the country road, but no person was to be seen; only now and then a dust cloud rose, flew closer, and then she recognized a cart from the neighboring village. 

Tomorrow he will come, she thought, and undressed. She hadn’t lit a light, for she was afraid of the image of the holy Virgin; she didn’t want to see it. 

She stood indecisively before the bed. Pray? 

She asked herself once more: Pray? 

The ridiculous lust for happiness, the shameless lust for happiness, mocked in her ears. 

She got into bed with listening fear. 

Would the all-knowing God punish her on the spot? She lay listening, waiting. 

No, nothing… 

The clock ticked and tore the deep silence. 

She was very tired and already half-asleep. Her brain was paralyzed. Only once more did the question dawn in her: whether he would come tomorrow. 

And if he has left?! No—no. She was completely sure, she knew: now that she was his, completely his, now that she lived with his spirit, now he hadn’t left. 

Strange, how sure she knew that… 

But she also waited for Falk in vain the whole following day, the whole endless, terrible day. 

Could she endure this unbearable longing much longer? Involuntarily, she looked in the mirror. 

Her face looked completely destroyed. The eyes glowed from sleepless nights and were blue-ringed. Feverish spots burned on her cheeks. 

A deep pity for herself seized her. 

How could he torment her so inhumanely; why punish her so terribly? 

She felt like a child unjustly beaten. 

She tried to think, but she couldn’t gather her thoughts, everything whirled confusedly in her head. 

What was happening to her? She clearly heard continually single words, single torn sentences from his speeches. They gradually became like a great creeper that spread over the entire ground of her soul, overgrew everything, and climbed higher and higher with a thousand tendrils, up into her head. 

She was so spun into this rampant net of strong creepers that she felt locked in a cage whose walls grew ever narrower. Everywhere the trembling cage bars, one next to the other, ever more pressing, from four sides. 

God, God, what was happening in her?! 

Falk’s great spirit: piece by piece it passed into her. She thought with his words, with the same tone, the same hoarse half-laugh that was in his speech. 

She resisted, she fought with all her strength; but suddenly a grinning thought overpowered her. 

It was as if he had brutally stripped all the holy, all the beautiful around her; huh, this hideous nakedness! 

Yesterday in church: how was it that she suddenly discovered behind the glory of the divine service the brutal face that so disgustingly reminded her of a farmhand’s face? 

And now, now: what was it, for heaven’s sake? 

She didn’t want to see it, but again and again she had to stare at it. 

Yes, how was it? The whole expression of the holy, supernatural suddenly vanished from the image of the Byzantine Madonna, and Marit stared into the stupid laugh of a childishly painted doll. 

No, how ridiculous the picture was! 

“Christ was the finest, noblest man in world history—yes, man, my Fräulein; don’t be so outraged, but it is so.” 

And now a swarm of arguments, syllogisms, blasphemies hastened through her head. 

No, she couldn’t think of it anymore. 

And now she sat and sat in a dull stupor. The whole world had abandoned her. Him too… 

When she came down to the dining room, it was already evening. 

“Marit, I have to go to Mama at the spa; her condition has worsened. It probably won’t be dangerous, but I’m still worried.” 

Herr Kauer took a slice of bread and carefully spread butter on it. 

Mama? Mama? Yes. She had forgotten everything; everything was indifferent to her. She felt over her a dull, lurking doom, a giant thundercloud that wanted to bury a whole world. 

“Yes, and then the district commissioner has invited us for tomorrow evening.” Marit flinched joyfully. There she would see Falk. He was good friends with the district commissioner. 

“Yes, Papa, yes; I would very much like to go to the district commissioner’s. Yes, Papa, let’s go.” 

But Kauer wanted to travel early in the morning. Marit didn’t stop begging. 

She never went anywhere; she would so like to see lots of people again. 

Kauer loved his daughter; he couldn’t refuse her anything. 

“Well, then I can take the night train. But then you have to go home alone.” 

“That’s not the first time. She’s a grown girl.” 

Kauer ate and thought. 

“Why doesn’t Falk come anymore? I really long for the fellow. Yes, a strange man. The whole town is in 

turmoil over him. But he really does crazy things. Yesterday he meets his mother as she’s driving home a pig she bought at the market; she couldn’t get a porter. What does my Falk do? He takes the pig by the rope, drives it through the whole town, from street to street, his mother behind him—yes, and when people stare at him all dumbfounded, he sticks a monocle in his eye and drives the pig with majesty and dignity…” 

Marit laughed. 

“Ha, ha, ha—Herr Kauer couldn’t stop—”a pig driver with a monocle! Wonderful… And in the evening, well: you know that goes beyond measure: he offered the high school director slaps in the face.” 

“Why?” 

“Yes, I don’t know; but it’s really a fact. But imagine, Marit: to the director! Yes, yes, he’s a strange man. But the strangest thing is that you still have to love him. It’s a shame about the man, hm: they say he’s drinking terribly these days. It would really be a shame if he ruined himself through drinking.” 

Marit listened up. 

“Does he really drink so much now?” “Yes, they say.” 

Marit thought of his words: he only drank when he felt unhappy. And Father sometimes drank too…— 

She felt a strange joy. 

So it wasn’t indifferent to him… Tomorrow, tomorrow she would see him…

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OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 17

Karl Schuh had exhibited his apparatus in the riding school of Prince Liechtenstein and achieved splendid results before an audience of artists and scholars.

Reichenbach had been pleased: “Keep working like this. The matter must succeed. You’re just not enough of a charlatan to really get it going. You can’t approach the masses with modesty, doubts, or apologies; you must impress the crowd with self-confidence. The multitude doesn’t think, it believes, it wants to admire. You must astonish them with wonders.”

Despite Schuh’s progress and successes depressed and somewhat subdued, and there was good reason for it. The work on his instruments consumed enormous sums; Reichenbach had to follow the first amount with a second, nearly double that, and now Schuh stood again with empty pockets. It wasn’t the debts themselves that overwhelmed him, but primarily the debt of gratitude into which he had become entangled—a painful matter for a man who, behind his benefactor’s back and against his will, had won the love of his daughter.

“It’s just,” says Schuh, quite downcast, “it’s just… that I can’t go on. I’m out of funds. Several thousand gulden in operating capital would be necessary.”

“Asking for money again?” asks the Freiherr, suddenly cooling off.

“This is the most critical moment of the entire venture. It must be pushed through now. I want to take my apparatus to Paris and London. In Vienna, there’s no further progress. A Parisian theater director has invited me to give performances.”

But today, Reichenbach shows no understanding. “You probably want to take a pleasure trip, my dear! And you seem to think I’m a money tree. I can’t dispose of just any sum.”

Schuh sees his work at risk and becomes eloquent: “You’ve supported me so generously until now—surely you won’t abandon me now? I’m willing to transfer ownership of the entire apparatus, with all its accessories, to you. I’d be merely the caretaker of your property and grant you every conceivable oversight. Don’t you trust me?”

“I trust you, certainly! And I believe in your venture. But what security can you offer me? This is something only you can personally carry forward, not someone else. And who guarantees me that one fine day a roof tile won’t fall and kill you, or a drunk cab driver won’t knock you over? Where would my money be then?”

Schuh says nothing more in response. Reichenbach refuses—it’s incomprehensible that he closes his purse just now, but one must come to terms with it. Well, perhaps that’s just as well; it eases the conscience a bit, and after all, one has pride and doesn’t need to beg. Schuh clenches his defiance; now he’ll push forward on his own strength and reach his goal without Reichenbach.

A few days later, Reichenbach asks, “Where is Schuh?”

The Freiherr had commissioned Schuh to make daguerreotype—or as it’s now called, photographic—recordings in the darkroom, but the results weren’t particularly convincing. Now Reichenbach has devised new experimental setups, and besides, new light-sensitive plates have recently come onto the market, promising better outcomes. Reichenbach urgently needs the images to accompany his next papers, which, like the previous ones, he intends to publish in Liebig’s Annalen der Chemie.

Reason enough for an impatient inquiry about Schuh’s whereabouts.

But Hermine replies calmly: “Schuh is on his way to Paris.”

“To Paris? Why, for heaven’s sake?”

“He told you. He accepted the invitation from the Parisian theater director.”

“So, to Paris,” rages Reichenbach, “that’s wonderful, that’s splendid. Utterly delighted! There you have it again—what an unreliable fellow he is.”

“You shouldn’t say that,” Hermine says seriously. “He’s been working on his invention for years and doesn’t want to stop halfway.”

“He has no foundation, no moral grounding; he’s an intrusive rogue.”

“Didn’t you yourself invite him to your house in vain for long enough?”

“Now I’ll throw him out if he comes back.”

Reichenbach is beside himself, as always when an obstacle blocks his path. But it’s no use. Schuh is indeed on his way to Paris. He undertook the journey with no more money than one would take for a pleasure trip, and he’s not traveling alone but with a forty-two-hundred-pound apparatus and two assistants to operate it. Progress is slow; he must earn travel money along the way, giving performances in all the small villages on his route, often with no result but embarrassment and frustration.

In Salzburg, he receives a letter from the Freiherr. Gentle reproaches for fleeing at such a tense moment, and a request: if he reaches Stuttgart, he could do something for the Freiherr. Once, they valued him in his homeland; the Prime Minister, Freiherr von Mauclair, had secured him orders and nobility. Now he’s been slandered among his old friends and the king. And the Württemberg envoy in Vienna, Baron Linden, is outright his enemy, so Schuh must put in a word for the mistreated man. Not a word about another matter—Schuh learns of that only through Hermine’s letter, received in Munich. Frau Hofrätin Reißnagel has been murdered; two men have been arrested on suspicion, and the father is in a mood worse than can be imagined.

Unease overtakes Schuh; he can well imagine how Hermine fares when the father is in a bad mood. She doesn’t complain—she’s too brave to complain—but that’s unnecessary. Schuh already knows how things must be for her now. What can he do? Schuh must continue his journey, however unfavorably it begins; Paris, Paris will turn things around—perhaps he can even go to London and then return to count the money on Reichenbach’s table.

For now, though, it doesn’t look promising. It’s a laborious struggle; the Munich crowd lingers over beer, and the king has a taste for the arts but nothing for the natural sciences. Schuh bypasses Stuttgart, turns toward Nuremberg, the old imperial city Nuremberg, with its proud, wealthy citizenry, should give him a boost.

But the proud, wealthy citizenry fails to materialize, and Schuh performs for three nights to empty halls. Then another letter from Hermine arrives. Things with the father have become intolerable; the Viennese resent him for the Hofrätin’s death, though many also publicly mock the Od. But the more people withdraw from the father, the more stubbornly he clings to his discovery—it’s a kind of obsession that has seized him. Hermine doesn’t complain this time either, but this letter is a cry for help—Schuh has no doubt about that.

Between the lines, it reads: Come back and free me; I can’t bear it anymore!

Where is Paris? Paris vanishes on the horizon; it simply sinks. What use is Paris to Schuh? Over there, a heart that loves him and cries for him suffers. Schuh’s invention is a lost cause. Let it plunge into the abyss; let someone else find it and piece the wreckage together!

At the factory where Reinhold is employed, they need a capable man like Schuh. Reinhold knocked on his door months ago—a sharp mind is welcome there. In God’s name! Now Schuh knows what he must do.


Reichenbach had just returned from a trip to Ternitz, where he had inspected his ironworks again. Yes, they now produced nothing but railway tracks—nothing else—the entire operation had been converted. There wasn’t much demand yet; the large orders hadn’t come in, but they had to be prepared, and they were. The railway tracks piled up in warehouses and yards into mountains.

The Freiherr had been home less than half an hour when Semmelweis arrived. “Congratulations,” said Reichenbach, extending both hands to Semmelweis, “I just read in the paper about your appointment as a private lecturer.”

Semmelweis raised his eyebrows, and his sturdy frame shook with an ominous laugh. The laughter stopped abruptly, and Semmelweis said gruffly, “I have you to thank for it!”

“No need for that!” Reichenbach waved off. “The university can consider itself fortunate.”

Semmelweis truly had no reason to thank the Freiherr; the Freiherr’s influence didn’t extend that far, as Semmelweis believed. His suggestions had been received with polite words at the relevant quarters; it was extraordinarily kind of the Herr Baron to intervene, and attention had also been drawn to Doctor Semmelweis’s merits from other sides—they would see what could be done, certainly! After years, it had finally come to pass that Semmelweis was appointed a private lecturer, and Reichenbach himself was surprised. It likely didn’t stem from his advocacy, but Semmelweis thanked him, and the Freiherr let it rest there. Besides, Ottane was a nurse with Semmelweis—she had been shameless enough to take up a profession like a common woman from the lower classes. The luster of his name was tarnished by this degenerate child, and it was quite fitting to restore it with a success, even if the Freiherr could hardly claim much credit for it.

“Since it was you,” the doctor continued, “who advocated for me, I must also bid you farewell!”

“Farewell? Are you leaving?”

“I’m leaving service.”

Reichenbach looked at the doctor attentively. What was wrong with Semmelweis? In that well-fed body raged the fanaticism of a gaunt ascetic; at first glance, he seemed the embodiment of comfort with his fat deposits, but beneath that burned a torch of passion. “I don’t understand,” said Reichenbach slowly. “You’re leaving service? Now, when after years of struggle for recognition, you’ve finally become a private lecturer?”

“Yes, you advocated for me. And Skoda, Hebra, and even Klein’s son-in-law Karl took my side, along with a few others. But do you know what Klein dares to do? He comes to the clinic, has me report my findings from examining the patients, and then has a midwife verify my examinations.”

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Chapter 9: Gnostic Christianity – Jesus, the Heart’s Wisdom, and the Soul’s Victory

Historical Overview: Jesus, Gnosticism, and the Clash of Ideologies

The question of whether Jesus was a Gnostic is complex, rooted in the cultural and spiritual crucible of 1st-century Judea. Emerging from a Jewish tradition, Jesus is traditionally linked to the Essenes, a mystical sect (circa 2nd century BCE–1st century CE) known for asceticism and esoteric practices, as described in the Dead Sea Scrolls (discovered 1947, dated 200 BCE–70 CE). Mainstream Judaism of the period, often described as functionally atheistic, prioritized logic, reason, and communal law over mystical afterlife beliefs, viewing Sheol as a shadowy end rather than a vibrant spiritual realm (e.g., Ecclesiastes 9:10). In contrast, Essene teachings emphasized spiritual purity and divine connection, aligning with organic gnostic roots that celebrated life and soul continuity.

Gnostic Christianity, formalized in texts like the Gospel of Mary (circa 2nd century CE) and Gospel of Thomas (circa 120–180 CE), emerged post-Jesus but drew from earlier traditions—Egyptian, Platonic, and possibly Minoan—emphasizing the soul’s immortality and gender balance. The Gospel of Mary portrays Mary Magdalene as a favored disciple with equal or exalted status, suggesting Jesus’ circle embraced male-female equality, akin to organic gnosticism’s Tantric duality (Ch. 5). However, tensions arose, as seen in Peter’s resistance to female roles in the same text, reflecting patriarchal influences that later dominated orthodox Christianity (Council of Nicaea, 325 CE).

Jesus’ teachings, centered on the heart’s wisdom and life’s celebration (“I came that they may have life, and have it abundantly,” John 10:10), contrasted with Jewish rational atheism’s focus on earthly law and collective good. His emphasis on the soul’s persistence post-death—evident in resurrection narratives (e.g., Mark 16)—aligned with organic gnostic and social enforcer (zealot) beliefs in spiritual continuity but clashed with materialist denial of afterlife. Paul’s conversion (circa 33–36 CE) and subsequent teachings to Gentiles (e.g., Galatians 3:28, “neither male nor female”) introduced Gnostic elements, emphasizing personal divine connection over collective dogma, further splitting Christianity from Judaism. This split empowered organic gnostics but also allowed social enforcers to exploit the “body of Christ” as a worldly power, enslaving weaker egos of Gaia’s native inhabitants.

Mystery School Teachings: Heart’s Wisdom, Soul Immortality, and Patriarchal Tensions

Gnostic teachings, influenced by Jesus’ message, celebrated the watcher self (observer self, Ch. 2) as a soul enduring beyond physical death, rooted in literacy’s cognitive leap (circa 3200 BCE). The Gospel of Thomas (Saying 3) states, “When you know yourselves, then you will be known,” emphasizing heart-centered self-discovery over intellectual dogma, aligning with organic gnosticism’s life-affirming duality (Ch. 7). Mary Magdalene’s role in the Gospel of Mary reflects Tantric balance, where male and female energies merge for soul growth, echoing Egyptian Isis-Osiris unions (Ch. 5).

Rational atheists (mainstream Jews) rejected non-physical realms, prioritizing collective law, as seen in Sadducee teachings denying resurrection (Mark 12:18–27). Social enforcers (zealots), with their mystical bent, embraced soul immortality but risked equating their visions with Jesus’, leading to fanaticism that fueled early Christian power structures (e.g., apostolic authority). This tension—between heart-centered gnosis and patriarchal control—saw organic gnostics’ message of individual soul empowerment co-opted by the church’s collective “body of Christ,” enslaving native inhabitants’ developing egos (Ch. 1).

Paul’s Gnostic-leaning teachings, emphasizing personal divine connection (e.g., Romans 8:14–16, “sons of God” led by spirit), bridged organic gnostics and zealots but clashed with rational atheism, amplifying the split by the 2nd century CE. The heart’s wisdom, simplified by Jesus, aimed to empower the watcher self for all, but patriarchal distortions marginalized this, favoring death-centric salvation.

OAK Ties and Practical Rituals: Restoring Heart-Centered Gnosis

In the OAK Matrix, Jesus’ heart wisdom resonates with the true Ego’s resonance (Intro, Individual), integrating Shadow (primal life urges, Radon, Ch. 26, Magus) and Holy Guardian Angel (cosmic harmony, Krypton, Ch. 24) in Oganesson’s womb (Ch. 20). The soul’s immortality aligns with resonant circuits (Ch. 13), requiring physical incarnation for renewal, countering social enforcers’ death worship and rational atheists’ materialism (Ch. 7). This ties to Adeptus Exemptus compassion (Ch. 7, Magus), serving life’s sacredness, and Ipsissimus unity (Ch. 10), merging physical and astral in heart-centered gnosis. Mary’s exalted role echoes Tantrika manifestation (Ch. 5), mixing energies for soul creation.

Practical rituals revive this:

  • Heart Wisdom Meditation (Daily, 15 minutes): Visualize your watcher self in heart chakra, observing a life-affirming dream. Journal refused Shadow (e.g., fear of death from zealot influence) and aspired HGA (e.g., love’s harmony). Merge in Oganesson’s womb, affirming: “My soul lives through heart’s wisdom.” Tie to Gospel of Mary: Inhale equality, exhale patriarchal spooks.
  • Gaia Soul Ritual (Weekly): By an oak, touch roots, invoking Gaia’s life force. Offer water, symbolizing soul renewal via incarnation. Visualize watcher self as photon-plasma (Ch. 19, Magus), pulsing through body-aura circuit. Affirm: “I find my soul in Gaia’s heart, not collective chains.” Counter rational atheist collectivism.
  • Partner Gnostic Exchange: With a partner, discuss heart-centered insights. Men: Share expansive soul visions; women: Grounding acts of love. Build non-physical energy via breath or eye contact, visualizing Tantric union (Ch. 5) for soul empowerment. Solo: Internalize, balancing zealot mysticism and atheist logic in Gaia’s embrace.

These empower organic gnostics to reclaim heart-centered gnosis, restoring Jesus’ vision. Next, explore Cathar dualism, continuing resistance against patriarchal enslavement.

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